Here is another publication on the Philosophy of Vasubandhu… but in the nature of reinterpretation. The translation is faithful to the letter as well as to the spirit of the original texts, and is eminently readable. The learned author merits words of praise for the fresh outlook that he has brought to bear on the subject. - S.K. Ramachandra Rao, Bulletin of the Indian Institute of World Culture, Vol.5, No.12, December, 1985

We are fortunate to have available now the study on Vasubandhu by Kochumuttom. Kochumuttom's style as evidenced in his own commentarial notes and in his translations, is simple and lucid. Kochumuttom offers his readers in unencumbered and lucid prose a number of interesting insights into Vasubandhu's thought. With regard to the translation Kochumuttom's is the more fluid and easily readable overall while remaining true to the Sanskrit. - The Vajradhatu Sun, December, 1985

Here is a good example of painstaking study and exercise in hermeneutics which might recover for us the right letter and spirit of ancient texts which have long become obfuscated if not obsolete. A stimulating and thought provoking book. - Mountain Path, Vol.21 No.IV, October, 1984

ABOUT THE BOOK:

Giving a new translation and interpretation of the basic works of Vasubandhu the yogacarin, the author shows that Yogacara metaphysics is basically the same as that of the early Buddhism. He contends that the Yogacara writings are open to interpretation in terms of realistic pluralism, and thus challenges their traditional interpretation in terms of idealistic monism. His translation is faithful to the original, arguments convincing and consistent, and presentation clear and readable. The texts translated and interpreted are (i) Madhyanta-vibhago-karika-bhasya, (ii) Trisvabhava-nirdesa, (iii) Trimsatika and (iv) Vimsatika.

The doctrine of experience presented by these texts may be summarised in the words of the author as follow: The experience of samsara consists basically in one's being forced to view oneself as the grasper (grahaka), the enjoyer (bhoktr), knower (jnatr) of all beings, which are then viewed as the graspable (grahya), the enjoyable (bhojya), the knowable (jneya). There one cannot help mentally constructing the distinction between the subject and the object, the grasper and the graspable, the enjoyer and the enjoyable..."